Mazmur 3:7

3:7 Rise up, ¹  Lord!

Deliver me, my God!

Yes, ²  you will strike ³  all my enemies on the jaw;

you will break the teeth ⁴  of the wicked. ⁵ 

Mazmur 13:3

13:3 Look at me! ⁶  Answer me, O Lord my God!

Revive me, ⁷  or else I will die! ⁸ 

Mazmur 18:13

18:13 The Lord thundered ⁹  in ¹⁰  the sky;

the sovereign One ¹¹  shouted. ¹² 

Mazmur 20:1

Psalm 20 ¹³ 

For the music director; a psalm of David.

20:1 May the Lord answer ¹⁴  you ¹⁵  when you are in trouble; ¹⁶ 

may the God of Jacob ¹⁷  make you secure!

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ¹⁸ 

but we ¹⁹  depend on ²⁰  the Lord our God.

Mazmur 21:7

21:7 For the king trusts ²¹  in the Lord,

and because of the sovereign Lord’s ²²  faithfulness he is not upended. ²³ 

Mazmur 22:8

22:8 They say, ²⁴ 

“Commit yourself ²⁵  to the Lord!

Let the Lord ²⁶  rescue him!

Let the Lord ²⁷  deliver him, for he delights in him.” ²⁸ 

Mazmur 22:30

22:30 A whole generation ²⁹  will serve him;

they will tell the next generation about the sovereign Lord. ³⁰ 

Mazmur 24:3

24:3 Who is allowed to ascend ³¹  the mountain of the Lord? ³² 

Who may go up to his holy dwelling place?

Mazmur 31:14

31:14 But I trust in you, O Lord!

I declare, “You are my God!”

Mazmur 33:12

33:12 How blessed ³³  is the nation whose God is the Lord,

the people whom he has chosen to be his special possession. ³⁴ 

Mazmur 34:6

34:6 This oppressed man cried out and the Lord heard;

he saved him ³⁵  from all his troubles.

Mazmur 41:10

41:10 As for you, O Lord, have mercy on me and raise me up,

so I can pay them back!” ³⁶ 

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ³⁷ 

in the future and forevermore! ³⁸ 

We agree! We agree! ³⁹ 

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ⁴⁰ 

The God of Jacob ⁴¹  is our protector! ⁴²  (Selah)

Mazmur 48:1

Psalm 48 ⁴³ 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, ⁴⁴  his holy hill.

Mazmur 68:20

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ⁴⁵ 

Mazmur 68:26

68:26 In your large assemblies praise God,

the Lord, in the assemblies of Israel! ⁴⁶ 

Mazmur 74:18

74:18 Remember how ⁴⁷  the enemy hurls insults, O Lord, ⁴⁸ 

and how a foolish nation blasphemes your name!

Mazmur 84:8

84:8 O Lord, sovereign God, ⁴⁹ 

hear my prayer!

Listen, O God of Jacob! (Selah)

Mazmur 89:6

89:6 For who in the skies can compare to the Lord?

Who is like the Lord among the heavenly beings, ⁵⁰ 

Mazmur 90:17

90:17 May our sovereign God extend his favor to us! ⁵¹ 

Make our endeavors successful!

Yes, make them successful! ⁵² 

Mazmur 99:8

99:8 O Lord our God, you answered them.

They found you to be a forgiving God,

but also one who punished their sinful deeds. ⁵³ 

Mazmur 102:18

102:18 The account of his intervention ⁵⁴  will be recorded for future generations;

people yet to be born will praise the Lord.

Mazmur 132:2

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ⁵⁵ 

Mazmur 141:8

141:8 Surely I am looking to you, ⁵⁶  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ⁵⁷ 

Mazmur 145:21

145:21 My mouth will praise the Lord. ⁵⁸ 

Let all who live ⁵⁹  praise his holy name forever!

Mazmur 147:1

Psalm 147 ⁶⁰ 

147:1 Praise the Lord,

for it is good to sing praises to our God!

Yes, ⁶¹  praise is pleasant and appropriate!

[3:7]  ¹ tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.

[3:7]  ² tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).

[3:7]  ³ tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[3:7]  ⁴ sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).

[3:7]  ⁵ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[13:3]  ⁶ tn Heb “see.”

[13:3]  ⁷ tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.

[13:3]  ⁸ tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”

[18:13]  ⁹ sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.

[18:13]  ¹⁰ tn 2 Sam 22:14 has “from.”

[18:13]  ¹¹ tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[18:13]  ¹² tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.

[18:13]  tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.

[20:1]  ¹³ sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.

[20:1]  ¹⁴ tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.

[20:1]  ¹⁵ sn May the Lord answer you. The people address the king as they pray to the Lord.

[20:1]  ¹⁶ tn Heb “in a day of trouble.”

[20:1]  ¹⁷ tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.

[20:7]  ¹⁸ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ¹⁹ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ²⁰ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[21:7]  ²¹ tn The active participle draws attention to the ongoing nature of the action.

[21:7]  ²² tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.

[21:7]  ²³ tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.

[22:8]  ²⁴ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ²⁵ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ²⁶ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁷ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁸ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[22:30]  ²⁹ tn Heb “offspring.”

[22:30]  ³⁰ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[24:3]  ³¹ tn The imperfects in v. 3 are modal, expressing potential or permission.

[24:3]  ³² sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).

[33:12]  ³³ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[33:12]  ³⁴ tn Heb “inheritance.”

[34:6]  ³⁵ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[41:10]  ³⁶ tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.

[41:13]  ³⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ³⁸ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ³⁹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[46:11]  ⁴⁰ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:11]  ⁴¹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ⁴² tn Heb “our elevated place” (see Pss 9:9; 18:2).

[48:1]  ⁴³ sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

[48:1]  ⁴⁴ sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

[68:20]  ⁴⁵ tn Heb “and to the Lord, the Lord, to death, goings out.”

[68:26]  ⁴⁶ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).

[74:18]  ⁴⁷ tn Heb “remember this.”

[74:18]  ⁴⁸ tn Or “[how] the enemy insults the Lord.”

[84:8]  ⁴⁹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.

[89:6]  ⁵⁰ tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (vÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord’s heavenly throne.

[90:17]  ⁵¹ tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).

[90:17]  ⁵² tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”

[99:8]  ⁵³ tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).

[102:18]  ⁵⁴ tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.

[132:2]  ⁵⁵ tn Heb “the powerful [one] of Jacob.”

[141:8]  ⁵⁶ tn Heb “my eyes [are] toward you.”

[141:8]  ⁵⁷ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

[145:21]  ⁵⁸ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ⁵⁹ tn Heb “all flesh.”

[147:1]  ⁶⁰ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

[147:1]  ⁶¹ tn Or “for.”